FULLY REGISTERED HALEBÎ-İ SAĞÎR AND ITS TRANSLATION
(TAHARET AND PRAYER SECTIONS)
TRANSLATED BY HASAN EGE
Inspector of the Presidency of Religious Affairs, Former Member of the High Board of Religious Affairs
SAL and Acirc; BOOK OF H BİLİCİ
Language Turkish
Number of Pages: 357
Skin Type: Hardcover
Paper Type: Book Paper
Size: 17 x 24.5 cm
PREFACE
All praise is Allah. Peace and blessings to His Prophet and to Ali and Companions of the Prophet.
May Allah Taâlâ, let my brothers and sisters say, to read the Halebî-i Sağîr, whom we made successful to translate, and to benefit from him properly.
Ibrâhim b. Mohammed b. Ibrâhîm is al-Alebi. Ibrâhîm Halebi wrote Müitekaa'l-Ebhür in the für of the Hanafîfıkh. IbrâhîmHalebi, who wrote Halebî-i Sağîr, wrote Halebî-i Kebîr before that. To the author Halebî-i Kebir & laquo; Gunyetü'l-Mütemellî & raquo; gave its name. Both Halebî-i Sağîr and Kebîr, El-Sheikh el-lmâm Sedîdı'ddîn al-Kâşgaari's classification and laquo; are the annotations of. Şârih (IbrâhimHalebi) found the commentary (Ha-lebî-i Kebîr) he made earlier and wrote the Alebi-i Sağîr, which he said was more suitable for the readers' resignation.
The author of Münyetü'l-musalli, who is the text of Alevi, Muhammed b. Muhammad al-Kashgaari died in 705 AH. Ibrâhîm Alebi died in the year 956 Hijri.
Other annotations other than Halebî were also written on Münyetü'l-musali.
Münyetü'l-Musallîdemek means that a person who performs prayers fiercely destroys him and is the place I wish. The continuation of this name, "Gunyetü'l-Mübtedî"; that means not to make people who are not used to widely written books, who have just started to read, do not need other books to a degree that meet their needs.
We should all believe that worships are the foremost and most important things on which the most delightful time will be spent and people will give the gems of their operations and sequences. Prayer is a worship that comes first among them. It is very important in terms of being a book that organizes the conditions and manners of prayer in the best and best.
At a young age we had the following: “What have you read in Arabic, or how far have you read or read to a person who reads Arabic? & raquo; When asked, "I read" Izhâr, Kafiyebir in Aleppo "in his answer. he would say. The first two of them are the famous Arabic grammar. So in the Islamic world, in Turkey with kitâbıolarak MATTERS ötedenber course taught Arabic grammar are two of the main text which Mesabi Nahivkitâp. If you ask what Alebi is, it is written in Arabic. But it is not an Arabic script. It was a practice of Arabic as a practice. In other words, it is the first book that comes to mind in terms of both learning prayer and ablution bets and practicing Arabic.
A friend of mine said, “It is not that easy to accept Alevi”. also-
This was stuck in my memory. Really, when I read Alebi this time, I appreciated him. Because the fact that Aleppo was written in a logical and very good arrangement and obeying the principles of fiqh brought along its ease and difficulty.
I would like to present some of the features of the work:
& mdash; The work is an annotation of Münteyü'l-Musallî, which is written on the Hanafi Sect and includes bidding, prayer and closely related bets on these and involves the most needed issues.
& mdash; The work includes Abu Hanifa, Abu Yusuf, Muhammed, Hasan b. Ziyâd and Züfer's views were written together with their alliances and disagreements. On the other hand, “This is the case according to all three imams, or three imams are opposed to these views or Malik is up to this. Shafii is up to this ... ” With his demeksura, he teaches the views of the imams of the other three madhhabs and the differences between them and their opponents to the Hanafis, and therefore the rules and procedures of the imams.
Musannif (owner of the text) in such places “According to us or our presence or our presence”; With the words we translate as “We are according to the House-fîs”; meant to say. Sometimes “according to our school or our imam”. he says.
& mdash; As mentioned above, this commentary was written more concisely, the issues were explained more, the evidence was not focused on as much as in the Alevi-i Kebir, and it was not elaborated as much as it.
and mdash; Musannif (the owner of the text) indicates that he received some of the books he gave his names, both from the books of Mutakaddimin and the Mutakhir, as well as from the books he gave his names. These are the source books that really constitute the hope of fiqh. One of the sources that Musannif makes a lot of mention is Zâhir-i rivâye, Nevâdir, Fetâvâve Vâkiât. Zâhir-i rivâye - which are also called Usûl metaphors - are the issues that are narrated from Abu Hanifa and Abu Yusuf, who are his Companions, Muhammed, Hasan and Züfer, and other people who have taken from Abu Hanifa. These are usually the first three.As for the problems of nawâdir, these are also non-reported issues of Abu Hanifa and his Ashabi Zâhir narration. Fatawas and Vâkiât are the issues that the later mujtahids of Hanafi Ule-mâmâmâ € ™ d not have narrated about from the people of the Muta-Kaddimun Madhhab when they are asked about these issues. For detailed information on this issue, see the first five paragraphs of page 33 of the first volume of the first volume of Mezâhib-i Erbaa, which we have already reviewed.
Musannif and ontataben, in almost every issue, Şârih (Halebi) mentions where this issue was taken from, which is written in the book, at the end or at the beginning of the issue, what is said in another book about the same issue, namely, and laquo; mentions & raquo; It is characteristic of the book that he mentions that the issue is not only a solution to the issue, but that the work is explained in one way or another in various books.
5 & mdash; One of the characteristics of the book is that it is written on the rules of procedure, the establishment of reason-net connections, as well as the fact that the issues are handled in a beautiful style. That is to say: a person who reads and sees these issues here will be able to understand the issues of prayer and ablution, which are not found here, compared to them. Or at least he knows how to say nothing about the matter he does not know, or to say it the right way when he does. In short, the person who reads this ki-tab becomes dizzy in terms of fiqh, becomes skilled in understanding the issues and gains prudence.
In many parts of the book, "Our Legend" he says. Meşâyih is the community of Sheikh. This has three meanings: Those who are older in terms of age, those who are not necessarily older, or those who have great deeds are called.
When Mütekaddimûn Ulema is mentioned, Abu Hanifa and his friends, that is, our other imams who are his students and the preceding imams; The contractor is meant by the next jurists.
As in many scholarly books in Arâp, which were written in the past, in this “Munchen”; Two books (Text and Annotation) came together in parentheses as text, annotation and laquo; in Halebi & raquo; outside the parenthesis and thesis. It was written depending on the degree, that is to say, Sharih made up the commentary to such an extent that it is difficult to notice as if the two were a book.
Considering that the translator will be published together with the text, we wrote the Arâp language text with new letters, considering that it should be in the decadence of the text in places where we do not see the verses, hadiths and dul-âs mentioned in some evidence and examples and explanations. Sometimes we were contented with just writing the meanings of dabuns. Our aim in this is to bring convenience to our readers.
I would like to explain some of my impressions while translating this book as follows: We can list some of them as follows: It should not be regarded as a book that deals with certain prayers and wudu issues only as a fiqh book.
While reading this book, the spirit of Islam and the lofty of its morals, sense of justice, and the splitting of hair are visible with some visible images. How the construction will arrange certain things about worship in daily life, how it will act, what it is supposed to do, what conditions and what precautions will be found in the occurrence of something close (certainty) and close to it, doubtful things or similar things. It teaches us what the results and consequences of things are, what we need to pay attention to, and how methodical actions will be. In the debates of the scriptures of the jurists, they show us some mental procedures and judgments, help our minds function, and make us accustomed to using our ideas and logic well and appropriately. These are what comes to my mind. There are others too. There may be those who regard these things as a claim and an idea, or even those who deny it. My answer to these: “It seems to me so” and raquo; means. If a second answer is required, to say fiqh is not just a matter of knowing some morals. Fiqh is the knowledge of the things that are for and against a person, in other words, fiqh, in other words, the practice of knowing the permissible and impermissible things. Consequently, it means to know the things that are harmful in the world and the hereafter and to avoid them, to know the useful things and to be dependent on them. This is the meaning of this meaning, which means that everybody knows how to regulate their responsibilities towards Allah and performs mutual deeds for the sake of Allah. Otherwise, it is not just simple knowledge that does not operate according to the taxonomy. In a real sense, the jurists are also those who have knowledge in this way.
I will be delighted to see that SAL and Acirc; HBİLİCİ KİT and Acirc; BEVİ, who have been doing important services by translating the Alebi-i Sağlr and printing the text of this Kit and similar books, have a new determination to serve and that I have a salt in the soup.
There is also a translation of Halebî-i Sagîr with an old Turkish-language script, previously made by Babadağı. I remind my readers that it is their duty to warn us of any mistakes we may have made, by comparing it with this or the text. Of course, it is known from the Asr Sura-i Galilee, which almost everyone can read by heart, that believers have a duty to each other, and that believers are always advised by right and patience. In addition, we wish the mercy and blessings of Allah to the scholars who wrote these books.
HAŞAN AEGE
CONTENTS
Making prayer obligatory with the Kitab
Making prayer obligatory with Sunnah
Making prayer obligatory with the Icmâ-i ummah
Terms of Prayer
Fards of Wudu
Sunnahs of Wudu
Wudu and Acirc;
Miswaking with a miswak is one of the traditions of ablution.
Drinking more wudu water is one of the traditions of wudu.
Wudu after wudu is one of the traditions of wudu
Things that are nehyed during wudu
Individual Issues
Tahâreti Kübra (taking ghusl and ablution
Individual Issues
Fards of ghusl
Sunnah of Ghusl
The decree of endurance in wudu and ghusl
Types of gusul ablution
Individual issues about junb, wealth and population
Junub person's eating and drinking
Individual Issues
A chapter about tayammum
Condition of tayammum
Individual Issues
A chapter in the declaration of the provisions of the waters
A chapter about pools
A chapter about wiping on socks
The condition of the mesh
Meshing on algebras
Individual Issues
A chapter about the things that invalidate the ablution
Splendor
Gasyan (Vomit) affair
Needy with eye pain
A person who has a permanent incident
Sign of drunkenness
The omen of laughter
A chapter about Najaset
Ma-i musta'mel (Used water)
The recipe for musta'mel water
Dibağat has two types
A chapter about the water well
When the water is well sourced
A chapter on leftovers
If the cat eats fâre and then drinks the water immediately
Every living creature's sweat is valid with its waste
Necâset-i Hafife
The second condition (deductions from Najâset)
Cleaning the semen by rubbing
Miscellaneous Individual Issues
The third condition (is to set the Avret locality)
The private place of free women
The private area of the Câriya
Individual Issues
The fourth condition (Istikbâl-i qibla)
Individual Issues
Fifth requirement (Time)
In the dawn, disbelief becomes mustahab
When it is makruh to pray for them
Two times of tatawu makrûh in themselves
When the imam goes to the pulpit on Friday, tatavvu becomes makrûh
Sixth requirement (End)
The number of rakats is not required
What is mustahab is to end with the heart and to say it with language.
Fards of Prayer
If Allah's elif (a) simulates (stretches)
If he brings a repeat before the imam by obeying the imam
The Second of the Fards (Qiyam)
Individual Issues
The third fard (Quran)
The fourth of the fards (Rükû ')
The bowing of the bow
The fifth of the fards (Prostration)
Sixth of the fards (in Ka)
The seventh of the fard (exiting prayer)
Isnâ ashariyya (twelve) matters
The eighth of the fards (Ta'dîli arkan)
The Obligations of Prayer
The adjective of prayer
Reads Mesbûk Subhaneke twice
Basmala when starting the surah
Imam makes the first rak'ah longer than the second in sabah prayer
If the second rak'ah is longer than the first
The disagreement of the news on the number of Hafez angels
To bring virdin after fard prayers
A chapter about the things that are makruh and not makruh in prayer
Individual Issues
Individual Issues
A chapter about the sunnahs
A chapter about affiliates
One of the sunnahs is tarawih prayer
If he conquers one taberhe or two tervîhe
If he was an imam in the tarawih when they made nine deliveries or ten deliveries when they made it, then if he was an imam in the tarawih of the same night, then he would rule over someone else in the recitation of the same night.
Individual Issues
Witr prayer is three rak'ahs
Tenbîh
Individual Issues
Other supererogatory prayers (Küsuf prayer)
Istiska prayer
the thankful prayer of two rak'ahs of ablution
Two rak'ats tehiyyatü'l-Masjid
Awwabin prayer
a two-rak'ah istihara prayer
two rak'ah prayers
Tasbih prayer and others
A chapter about speaking in prayer, in people's words
Individual Issues
An announcement about hades in prayer
A chapter about Sehiv prostration
If the kade-i ahîr from the dawn and the ministry of life
Recipes of Mesbûk, Müdrik and sarcophagus
The man who prayed and did not know whether he performed three or four rak'ahs
The Fâids
A chapter about Zelletü'l-kari
Reading ihlâs three times during the Quran marshmallow
The walking and busy people abusing the Quran
The talent of making mushaf small
If he repeats a verse of prostration in a council
To bless him while the name of the Prophet (S.A.S.) is mentioned
Annexed matters (Imâmet bet)
It is permissible for Shafri and the like, who are the children of imâmah.
It is permissible to be an imam of Hunsha-i Muskil
First the men, then the children tie in naivety
Conditions of alignment in prayer with a woman and a lustful girl
The unity of space is the condition of the health of iktida.
A chapter about the things that the Muqtati treated and did not give to the imam
A chapter about qada prayers
Kazâ prayers are two types, old - new
Iskat-i Salat bet
A chapter about the prayer of the traveler
How can Vatan-ı Aslî be?
A chapter about the Friday prayer
Conditions of the body of Friday
The terms of Friday's deed
Disagreement occurred in the interpretation of Egypt (the city)
It would be mustahab for them to return to imam during the sermon.
Miscellaneous matters
A chapter about the eid prayer
Fer’I Matters
Tesrik Takbir
A chapter about the corpses
It is fard al-kifaiyya to pray over the dead
An imam at the funeral prayer
It would be advisable to have three ranks
Circumcision in the carriage of the dead body
The most effective in the grave is the sarcophagus
A chapter about the martyr
Miscellaneous matters
If an unbeliever relative of a Muslim dies
Burial of apostates
Who died without his property
Opening the grave of the dead while fresh
To bequeath someone to lead the prayer or something
If the funerals gather together
If the dead of Muslims and polytheists get mixed together
The woman of Kitâb who died burdened and in the marriage of a Muslim
It would be makruh to be buried at home
Dying on the ship
There has been disagreement about the people who read the Quran to sit in the grave.
It would be mustahab for men to visit the graves
The condition of the woman who died and whose child was moved in her womb
Condolence would be beneficial
A grave for himself
To write a covenant
A chapter on the judgment of the mosque
It is haram to beg and give something to a beggar in the mosque
Locking the door of the mosque
Embroidering the mosque
Miscellaneous issues about the prayer section (Hâtime)
The prayers are five
Who intends to pray in someone else's house
Praying with horseshoes
Reading the fâtiha secretly instead of imam sehved and cehrî, then remembering it.
If the imam is passed on to someone else while he is paying
If he hits a toothache and only becomes painful by holding it
When the imam is apparently praying without ablution
Praying behind the imam who makes a sarcophagus
Praying to satisfy adversaries
Performing qada prayers is a better off than nafila prayers.
It is still possible to nullify and oblige the fard that he performs.
The child is ordered by praying
It would be permissible for the husband to beat his wife and divorce him because he abandons prayers.
